The purpose of this study was to present an analysis of the belief systems of the worldviews behind the religions of Christianity and African Traditional Religion with a view toward aiding the Christian church in African help its converts from African Traditional Religion to hold a biblical worldview in the areas where the biblical and traditional African worldviews conflict. The two worldviews were analyzed, and compared using the philosophical elements of a worldview and the religious dimensions of how a worldview is lived out in culture. Genesis 1-11 of the Christian Bible was used as the basis for the biblical or Christian worldview. The Christian believes that the Bible is God's inspired word to mankind and that what is recorded in Genesis 1-11 gives God's answers to the basic philosophical questions that make up a worldview. Therefore, Christian philosophy and the Christian worldview are postulated on God's special revelation as recorded in the Bible. The African worldview is based upon the sayings and traditions of the elders as received from the ancestors. The traditional African believes in the trustworthiness of the ancestors as strongly as the Christian believes in the trustworthiness of the Bible. When an African converts from African Traditional Religion to Christianity he encounters a conflict of beliefs in certain philosophical elements of his worldview. Upon the conviction that beliefs determine practice, unless the African convert to Christianity changes his beliefs he will not change his practice, and syncretism will be the result. After analyzing the two worldviews, the areas of conflict in beliefs were presented with recommendations for bringing the African Christian's worldview beliefs into conformity with the Christian worldview. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

Evangelicals have been characterized as a people committed to the Bible with historical roots to the fundamentalists who were engaged in controversy with liberals in North America at the beginning of the twentieth century. Harold Lindsell's book, The Battle For The Bible (1976), led to a great deal of discussion about inerrancy among evangelicals which resulted in major conferences and the publication of a number of books and articles discussing inerrancy in the subsequent decade. The principal doctrinal statement of the Evangelical Theological Society (ETS) has been from its inception a statement on inerrancy. The inerrancy debate among evangelicals took a new direction with the publication of R H Gundry's commentary on Matthew (1982). This sparked a debate concerning redaction criticism and the compatibility of using the historical-critical methodology while maintaining a commitment to the doctrine of inerrancy. Just when the debate appeared to be dying down the publication of the results of the Jesus Seminar (1993) led to several responses from evangelicals. The most controversial publication was The Jesus Crisis (1998) which accused evangelicals and some within the ETS of embracing the same methodology as those of the Jesus Seminar, refueling the debate again. Consequently this debate amongst evangelicals, particularly those associated with the ETS has continued for almost two decades. The debate has ranged over a variety of issues related to historical criticism and the study of the Gospels, including presuppositions, the Synoptic Problem, the role of harmonization, and whether the Gospels provide a strict chronology of the life of Jesus. The role of form and tradition criticism and the criteria of authenticity and whether the Gospel writers were faithful historians or creative theologians have also been points of contention in the debate. The languages that Jesus spoke and whether the Gospels preserve the ipsissima verba or vox have highlighted the differing views about the requirements of inerrancy. The redaction criticism debate has proven to have a significant role in exposing differences in methodology, definitions, presuppositions, and boundaries among evangelicals and members of the ETS. / New Testament / D.Th. (New Testament)

This study is concerned with the need to investigate the Johannine idea of truth in the context of the Old Testament background, with the stated aim of showing how this conception of truth could still reach those outside the boundary of Judaism. This thesis needs to be set within the larger framework of revelation. The revelation of God in the Old Testament pointed to God's final and fullest revelation given in his Son. And because Jesus is indeed the truth, as he himself explicitly claimed, it necessarily follows that every portion of this revelation is true and reliable in every way. Moreover, because this revelation has been given, there is the need for those to serve as witnesses to it. These witnesses, both divine and human, are themselves revelation by virtue of their divine origin and their consequent inclusion as part of the overall New Testament witness to Jesus. Chapter one addresses those introductory matters relevant for understanding John's unique view of truth. There are two aspects to this view of truth as centered in Jesus: Jesus as the revelation of truth, and Jesus as the revealer of truth. Truth is the person and work of Jesus, and chapter two treats the first aspect in discussing eight ideas that explain this view of truth. The second aspect is the focus of chapter three. Because truth comes only from God, it must be revealed since human beings cannot understand it on their own. In order for this revelation to be received, witnesses are needed to testify to it. Hence, in John truth and revelation cannot be separated, and witnesses must testify to this revelation as the truth of God. Because Jesus is both the revealer and the revelation itself, he is therefore the preeminent witness precisely because his is a self-authenticating witness that receives the Father's affirmation. The last chapter applies this theological foundation using three ideas that are specifically connected with the word "truth": abiding, sanctification, and worship. Truth is more than intellectual acquirement; it is living one's life in love and service of God and others. / New Testament / D. Th (New Testament)

Prophetic reports, constituting the second foundational source of the Islamic Weltanschauung, have been categorised in terms of their authenticity. The current work explores reports occurring in single transmission chains that are corroborated in word or meaning by other similarly narrated reports whose source at the level of Prophet Muhammad's companions could either be the same or different. Rules pertaining to this field have been amalgamated for the first time to simplify their application. Appropriated practical examples have been given to illustrate harmony between theory and praxis. Concentration has been restricted to a corroboration of reports by other transmission chains. An examination of the latter falls outside the scope of this investigation. / Religious Studies and Arabic / M.A. (Islamic Studies)

Theological divisions are threatening the Seventh-day Adventist Church’s unity and focus on mission. Some Adventist theologians suggest that the cause of these divisions is a departure by other Adventist theologians from adhering to and applying the sola Scriptura principle. This study analyzes this problem. Chapter one presents reasons for a call during the 16th century, to reform the church to its apostolic purity. Martin Luther and other Protestant Reformers argued against the medieval church, popes, and church councils’ claim for authority to properly interpret and teach Scripture and Tradition. Differing views of reforming the church sparked divisions among the Protestant Reformers, creating two main streams, the magisterial and the radical Reformers. The Roman Catholic Church responded to the Protestant Reformations with a Counter-Reformation. Chapter two discusses Seventh-day Adventism’s application of the sola Scriptura principle. Although Adventism claims to descend from the radical wing of the Protestant Reformations, its acceptance of Ellen G. White’s prophetic ministry and her non-canonical inspired writings departs from a radical application of the sola Scriptura principle. Chapter three presents Biblical evidences for God’s use of multiple media of communication beside the Bible. Therefore Adventism needs to clearly define its understanding and application of the sola Scriptura principle to accommodate other theological sources in addition to the Bible. Chapter four presents Scripture in Zambian Adventist context, tracing Adventism’s use of the Bible in evangelization. Adventism’s responses to changing socio-political and religiopluralistic trends which threatened to marginalize Bible Instructions, and the development of, but failed attempt to implement an Adventist Bible-based Religious Education syllabus at Rusangu Secondary School are presented. Chapter five gives the general summary, conclusion and recommendations. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Currently the world is in the midst of a major ecological crisis, of which climate change is a key element. It is contended that this ecological destruction is largely a result of the underlying values controlling ethics and the controlling instinct of the modern worldview, which has been dominant for the past three centuries. The most recent and still emerging worldview, postmodernism, is examined and contrasted as a rebuttal to the modernistic tendencies and ethics. Utilising Ecclesiastes 1: 1-18, the ethical themes that the author of Ecclesiastes used are explored and paralleled to similar views found in postmodernism. Together, these biblical and postmodern thoughts illustrate how a strong environmental ethic can be formed that counters the modernistic worldview of controlling creation. The outcome of this research is to integrate aspects of postmodern thought with the book of Ecclesiastes to present a theological ethical basis from which a Christian can view and act towards creation. / Systematic Theology & Theological Ethics / M.Th. (Theological Ethics)

The present research has been aimed at investigating how imperialism and colonialism are located both in the biblical text (cf. Joshua 1-12) and in present day interpretive postcolonial contexts such as that of the Democratic Republic of the Congo. An investigation was made of the unequal power dynamics at play between the Israelites who are depicted as mercilessly conquering the indigenous peoples of Canaan in the name of the deity, and the Canaanites. How were/ are such power dynamics played out in the Katangese, Democratic Republic of the Congo’s context in the relations between the then colonizers, that is, the Belgians as well as the neo-colonial African rulers and the Congolese peoples? It is argued that the Belgians assumed the role akin to that of the Israelite invaders as they mercilessly invaded the “promised land”, that is, the Democratic Republic of the Congo, ending with the brutal extermination of African peoples justified on biblical precedents. A conclusion is made that within the context of postcolonial biblical interpretation, the conquest narrative of Joshua 1-12 is one of the most traumatic stories in which violence is committed by one nation on another in the name of the deity. Postcolonial biblical criticism was found to be an appropriate approach in assisting the researcher to navigate through violent biblical texts with a view to coming up with a transformative reading of the texts in the (Katangese) context of the Democratic Republic of the Congo. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Studies)

This thesis concerns the issues of leadership in the African context, but it derives its emphasis from the stories in Daniel 1–6 in the Old Testament, in order to comment on leadership styles, competencies, skills and the state of leadership in Africa. It is a reading from a specific context, that of someone living in present times in the Republic of Chad. The research focused mainly on the following issues: What can we learn from the stories concerning leadership in Daniel 1–6? Who are the leaders in these chapters? What is the quality of their leadership? In trying to answer these questions, the researcher had to consider the following: How was the book read and interpreted in the past? How is it currently interpreted? Looking at past research, the focus fell on: (1) the pre-critical period, (2) the historical-critical period, and (3) the period in which modern literary studies abound. Following the research history a personal reading and interpretation of the stories in Daniel 1–6 are presented. A narrative analysis is carried out and the plots of the different stories are analysed according to the quinary scheme (the initial situation, the complication, transforming action, the denouement and the final situation). The focus falls on the narrator’s presentation of the main characters and what readers can learn from these stories about leadership. Although there is attention to how scholars in the past and present have interpreted the Book of Daniel, the researcher tries to present a new interpretation by carrying out a contextual reading focusing on leadership. This aspect did not receive much attention in previous research. What is gained by this reading is then applied to the situation in the modern Republic of Chad. First, there is a detailed study of current writing by scholars as well as what they are saying about leadership. Following this, the African and Chadian contexts are considered. The final chapter synthesises all the issues that have been discussed. / Old Testament & Ancient Near Eastern Studies / D.Th. (Old Testament)

Arabic text. Arabic summary and keywords cannot be copied into meta data fields / The importance of this research is evident from the field related to it; namely, that of reports about circumstances for Qur’anic revelations. Without a comprehensive knowledge of it, many of the subtleties and nuances of Qur’anic discourse remain concealed from us. For this purpose, I used al-Suyuti’s "Lubab al-Nuqul fi Asbab al-Nuzul" for the pivotal and comprehensive role it occupies among works dealing with this discipline. Briefly, my methodology was the following: I first presented a summary of the author’s biography. Secondly, I edited the manuscript I had obtained of this book from the King Faisal Library in Riyadh, Saudi Arabia. Thirdly, I made comparisons between this version and numerous printed versions of this book in order to verify the authenticity of textual information I presented in this thesis by categorising Prophetic and other reports at the levels of their soundness and weakness so that the reader may obtain a firm insight into their status levels. Fourthly, I amended reports that al-Suyuti had omitted in relation to verses he had cited. Fifthly, I graded different reports on a topic according to established criteria in this subject; often reconciling them where it was possible. I interpreted verses in their general purport by indicating that the report/s relating to the circumstances for revelation was/were already embodied in their signification. I only deviated from this norm where I found that a body of reliable scholars had given preference to a particular report vis-à-vis a certain verse; in which case I adopted their opinion. Sixthly, I attached brief commentaries to relevant verses to enable the reader to gain a more comprehensive grasp of text within its context. Finally, I defined some peculiar terminology found in this book for the benefit of unfamiliar researchers. / Religious Studies and Arabic / D. Litt. et Phil. (Islamic Studies)

Text in Afrikaans / In hierdie studie word die boodskap van Miga 2:1-13 binne 'n raamwerk van Pinksterhermeneutiek geplaas. In hoofstuk een is die probleem gestel, naamlik: dat Pinkstermense oor die algemeen alle tekste, ongeag die aard daarvan, vergeestelik. Die hipotese van hierdie studie is egter dat indien Pinksterhermeneutiek tot sy reg kom dit nie nodig is vir Pentekostaliste om van tekste met sterk sosiale ondertone weg te skram nie. In hoofstuk twee word gese hoe die Pinksterhermeneutiek funksioneer. In hoofstuk drie word 'n agtergrondstudie van Miga gedoen, met klem op die inleidingsproblematiek. Hoofstuk vier is die eksegese van Miga 2:1-13. Die sosiologiese metode is gebruik om die teks te eksegetiseer. In hoofstuk vyf word die boodskap van Miga 2:1-13 geartikuleer. In die laaste hoofstuk word die aard van Pinkster sosiale betrokkenheid bespreek. / In this study it is attempted to put the message of Micah 2: 1-13 in a Pentecostal hermeneutical framework. In the first chapter the problem is stated namely, that Pentecostals in general tend to spiritualise biblical texts irrespective of the nature of the text. The hypothesis in this study is that if Pentecostal hermeneutics are properly applied, it will no longer be necessary for Pentecostals to avoid texts with strong social elements such as Micah 2:1-13. In chapter two it is explained how Pentecostal hermeneutics function. In chapter three a study of the background of the book Micah is done, with special emphasis on introductory problems. Chapter four is the exegesis of Micah 2:1-13. The sociological method is applied in order to highlight the social issues in the text. In chapter five the message of the text is articulated. In the last chapter the nature of Pentecostal social involvement is discussed. / Biblical and Ancient Studies / M.A. (Bybelkunde)